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THE -

Outline of Buddhism

BY

SKESABURO NAGAO

PRICE KIPTEEN CENTS

SAN FRANCISCO

BUDDHIST MISSION

8o7 Polk Street

1900

Pi Cornell University
B Library

The original of tliis book is in
tlie Cornell University Library.

There are no known copyright restrictions in
the United States on the use of the text.

http://www.archive.org/details/cu31924023046067

THE

Outline of Buddhism

BY

SKESABURO NAGAO

PRICE FIFTEEN CENTS

SAN FRANCISCO

BUDDHIST MISSION

807 Polk Street

IQOO

7-147
A, o?322l

THE HICKS-JUDD COMPANY,

PRINTERS, PUBLISHERS, BOOKBINDKKS

23 FIRST ST., S. F., CAl..

1900

TABLE OF CONTENTS.

LIFE OF BUDDHA.

I. Buddha's Birth 7

II. Siddartha's Marriage. 8

III. The Three Sights 8

IV. The Great Renunciation 9

V. The Long Retirement 10

VI. The Enlightenment 10

VII. Buddha's Temptation 11

VIII. Opening of Mission 12

IX. Sending Out of the Disciples 12

X. Epoch of Gospel 13

XI. Buddha's Farewell Address 15

XII. Buddha's Death 16

GENERAL HISTORY OF BUDDHISM.

XIII. The First Buddhist Council

XIV. The Second Buddhist Council...
XV. The Third Buddhist Council

XVI. The Divergence of Buddhism...

XVII. The Fourth Buddhist Council.

XVIII. Buddhism Successes

XIX. The Fate of Buddhism in India

XX. Buddhism in Ceylon

XXI. Buddhism in Tibet

XXII. Buddhism in China.

XXIII. Buddhism in Japan

.18
.19
.20
.22
.23
25
.26
.27
..29
31
.35

DOCTRINE OF BUDDHISM.

XXIV. Introduction 41

XXV. The Principle of Transition 42

XXVI. The Principle of Cause and Efifect 45

XXVII. The Principle of Transmigration 49

XXVIII. The Confession 55

XXIX. Profession of Faith in Triratna 58

XXX. Observance of the Ten Precepts 62

PREFACE.

The object of this book is intended to give the
reader an outline of the general history of Buddhism,
together with the life of Buddha Sakyamuni and his
doctrine in brief

It is but just, however, that I should own here,
being far from an original, the bulk of the present
volume is largely taken from the several works of
older scholars of great fame on this subject, and the
reader will, no doubt, also find many similar state-
ments through the writings of some Western scholars.

Where I differ from my predecessors in this under-
taking is, that I have endeavored to compile the pres-
ent work in gathering materials considered only as
orthodox Buddhism.

So the first chapter on the life of Buddha, for
instance, is mostly derived from the Northern Budd-
hist canons, using seldom any of the Southern text.
The second chapter on the general history of Budd-
hism is simply a rearrangement of older texts. The
third chapter on the teachings of Buddha is, likewise,
a translation of the common canon wildly used among
the Japanese Buddhists..

The sole aim of my present undertaking, as stated
above, being^simply to present a fair glimpse of this
much talked of Buddhism to the general readers of
this continent.

If one desires to investigate more fully, I would
respectfully refer the reader to those learned works
of distinguished Orientalists, such as Max Miiller,
Oldenberg, Eitel, Beal, Rhys Davids, Childers and
Dr. Paul Cams.

6 The Outline of Buddhism.

A word of explanation concerning my English is
necessary. I sincerely hope it will deserve my
reader's attention. While the subject matter of my
work is absolutely correct, the presentation of it is
necessarily crude on account of my limited command
of the English language. I hope, however, my
readers will understand the principles of Buddhism
through my statements.

I cannot conclude without thanking Mrs. Mary
Olive Coonradt for her kindness in correcting some
parts of this work. I shall thankfully receive, at all
times, suggestions for further improvements.

Skesaburo Nagao.

San Francisco, March 31, 1900.

CHAPTER I.

BUDDHA'S BIRTH.

Our Lord Sakyamuni, as the Saviour of the world
and founder of Buddhism, is regarded by the people
as one of the great men the world has produced. He
was unquestionably an enlightened man, remark-
able in the influence he exercised over his country-
men wlien alive, and the still greater influence he
has ever since exercised by his doctrine over the world.

He was born about the sixth century before Christ,
in Kapilavastu, the royal city of his father, Sudd-
hadana, who was ruler of a kingdom north of Oude,
in India. The prince was called Gautama, from the
tribe to which his family belonged. His person was
bright like the shining of the sun and beautiful as a
child of heaven, adorned with every excellent distinc-
tion seldom seen on the earth. At the moment of
his birth he deliberately took seven steps in the
direction of each of the cardinal points and said : " I
alone, of all beings in heaven above and heaven
below, am worthy of honor."

His mother, Maya, the queen, to whom the future
greatness and mighty sway of the prince over the
world was revealed in a dream, died a few days after
his birth, and addressing her sister, Prajapati, said:
"A mother who has born a future Buddha will never
give birth to another child. I shall soon leave the
world. Wheji I am gone, be thou a mother to him."

When the prince was but a child of seven years
of age he seemed to understand all arts and sciences;
and he had such great talent that once instructed he
surpassed his teachers. After this he was called Sid-

8 The Outlijie of Buddhism.

dartha, a name given him by his father, Buddha's
proper name, and meaning, "He who has reached his
goal," and in later years Buddha, or the Enlightened
One.

CHAPTER II.
siddartha's marriage.

The prince, Siddartha, dwelt in his beautiful
palace, with all kinds of elegant ornaments to delight
him, and surrounded by singing women whose music
ravished both ear and heart. His mind was, however,
unmoved by worldly delights, and was far removed
from the world. His purposes aiming high, he
shunned all evil, and dwelt in his palace practicing
every virtue; also he loved to stay under the great
jamboo tree in the garden of his father, and meditat-
ing on the ways of the world, felt deeply the weak-
ness and decay of old age, and the horror of sickness
and death.

Seeing his sadness, his father feared he would grow
up a mere dreamer, and with the view of having
him enjoy life, chose a lovely princess for his wife.
In his seventeenth year, he was married to the
Princess Yashodhara, his cousin, the gentle daughter
of the king of Koli. It appears, in their wedlock,
there was born one son, Rahura, who afterward be-
came one of Buddha's disciples.

CHAPTER III.

THE THREE SIGHTS.

Thus, surrounded by his wife and child, Siddartha
lived in the calm home of happiness and love, not
knowing of woe, want or pain.

But at this time he met three woes which deepened
his pity for beings.

The Outline of Buddhism. 9

One day when he was driving in his chariot,
through his realm, he saw a feeble old man struggling
for life, his heart broken and oppressed, his head white,
and shoulders bent, his eyes bleared and body
withered, holding a stick to support him along the
way ; a man with fever, sick and mud-stained, whose
hands and knees contracted, and his tears flowing
as he piteously muttered his petition ; also a process-
ion of a funeral, bearing along on a litter, with burn-
ing torches, streamers and flowers. It is believed by
the common Buddhists, that it was a Deva who ap-
peared to Siddartha under these difierent forms to
exhort him for the salvation of man. Be it as it
may, the fact is that his kind heart felt for all men
so strong a pity and love that he afterward resolved
to sacrifice himself for their good.

CHAPTER IV.

THE GREAT RENUNCIATION.

One night, when Siddartha was in his nineteenth
year, he sat on the couch in the garden and thought,
" All the world is full of darkness, ignorance and
sorrow ; there is no one who knows the cause of
sorrow and how to cure the ills of existence."

That moment he resolved to leave his palace and
seek the way of salvation. Then he returned to the
room where his wife was sleeping, that he might see
his beloved wife and son. The child lay in the arms
of its mother, and fearing to waken them, he deter-
mined to go, and not look upon his boy until he had
become the Buddha, or Enlightened. Although it
was beyond his power to check the pain of parting,
he suppressed his feelings for the sake of man, and
went into homelessness for salvation.

10 The Outline of Buddhism.

CHAPTER V.

THE LONG RETIREMENT.

Leaving his palace, our Lord Gautama went to the
river Anoma, a long way from Kapilavastu, where he
had his hair and beard shaved, and put on a yellow
garment like the hermit of the time. Thus he went
into the jungle of Uruvela, there placing himself
under two noble Brahmans, Arada and Udraka, to
see if their teaching would satisfy his hope of find-
ing the knowledge of which he was in search, but
he could not discover the reason for human sorrow.

He left them and traveled through the kingdom of
Magadha, and arrived at the forest near a place called
Buddha-Gaya, and spent six years in practicing the
most severe rites with his five other companions,
Kandanya, Bhadhiji, Wappa, Mahanama, and Assaji.

Seeing that these were not" the means to extinguish
desire and to produce ecstatic contemplation, but were
useless and selfish, he left them and went on alone,
toward the Bodhi tree, under which he might attain
enlightenment.

CHAPTER VI.

THE ENLIGHTENMENT.

There our Lord Gautama took his seat under the
Bodhi tree (fortunate tree) and uttered: " I shall not
rise again from off the seat until I have attained the
Enlightenment." And he entered into deep and
subtle contemplation.

One day, at his thirtieth year of age, the great
crisis came to him, for he passed through successive
stages of abstraction until he became Buddha, the
man who knows about his previous birth, of the
causes of the transmigration of souls, the causes
of sorrow, and the way to cure the ills of existence

The Outline of Buddhism. 11

— in short, the man who discovered the Four Noble
Truths. Thus he became Buddha, the Enlightened
One.

Afterwards, the Buddha uttered himself: "When
I apprehended this (the Noble Truth) and when I
beheld this, my soul was released from the evil of
desire, released from the evil of earthy existence,
released from the evil of error, released from the evil
of ignorance. In the released awoke the knowledge
of release; extinct is re-birth, finished the sacred
course, duty done, no more shall I return to this world,
this I know."

CHAPTER VII.

BUDDHA'S TEMPTATION.

When Buddha sat down under the Bodhi tree,
Mara, Lord of the five desires, tempted him a
second time. At first Mara sent his three daughters.
The first was named " Lust-polution," the second
"Able to delight a man," and the third " Love-joy,"
to allure him, but Buddha paid no attention to them.

Seeing that Buddha had no desire for the three
daughters, Mara ordered his subjects, the five
desires, to attack him, even using force, but was
again defeated by the power of the great virtues
of Buddha. Afterward, when he had become the
Buddha, and remained under the tree, fasting,
and enjoying the bliss of emancipation, Mara
tempted him again and again. The temptation which
he felt most severe was to enter at once into Nirvana,
instead of preaching his doctrine to men. But finally
his deep compassion for all beings made him resolve
to proclaim the truth he attained to mankind that
they too might be free from sorrow.

12 The Outline of Buddhism.

CHAPTER VIII.

OPENING OF MISSION.

After remaining under the Bodhi tree during forty-
nine days, Buddha went to Isipatna, near Benares,
where he first preached. Some northern Buddhist's
books say that, the second week of his enlightenment,
Buddha began his gospel.

In the assembly there were his former five com-
panions, whom he had left when he saw that the
reason for human sorrow could not be discovered
by their system and practices.

Buddha, pitying them for their errors, and point-
ing out the uselessness of their endeavors, showed to
them the perfect way, or a middle path between
mortification and self-indulgence, and the instability
of the ego, and lastly the bliss of Nirvana, which
only can be obtained by the middle, or the eight-fold
path.

These doctrines are preserved in the Dharmacha-
krapravartana Sutra, or " the sermon of the founda-
tion of the kingdom of righteousness."

According to some northern Buddhist's books,
Buddha preached the Buddhavatamsaka-maha-vai-
pulya Sutra in the second week after his enlight-
enment, and which was preached nine times in seven
different places.

CHAPTER IX.

SENDING OUT THE DISCIPLES.

When Buddha had finished speaking, the five
Brahmans perfectly understood the law of complete
purity. When he had thus converted the five he
went with them and preached in Benares.

At that time fifty young men of the wealthy
families of Benares had become disciples, and they

The Outline of Buddhism. 13

also became Arahats. Knowing them to be perfectly
enlightened disciples, Buddha commanded them
thus: " O, disciples, be like brothers; one in
love, one in holiness ; assist one another, and spread
the truth from place to place for the welfare of the
people. This is the holy brotherhood, this is Sangha."
He thus sent out his disciples in different coun-
tries where the people were eager to receive it. And
it was his custom during the good weather for
him and his disciples to go out preaching to the
people, but during the rainy season they would join
their master in one place, to receive his instructions.

CHAPTER X.
EPOCH OF GOSPEL.

The doctrines of Buddha's whole life are arranged
in a chronological order by the Chinese scholar, Ten-
dai-dai-shi.

The first is called the period of Kegon by him,
because Buddha preached the Kegon Sutra. It
embraces the time of the second week after his
enlightenment. The second is called the period of
Rokuon, or deer park, from the place which formed
his principal place of residence. It is also known
as the Agon, because Buddha, during the second
period, i. e., twelve years, preached the Agon Sutra.

At the beginning of the second epoch, the five
Brahmans, before spoken of, were of the most learned
men of his day, being the first converts, others soon
becoming converts. Now, returning from Benares to
Urvera, where he had entered into the enlighten-
ment, he preached to a band of Brahmans, and con-
verted them.

At the age of thirty-one, Buddha converted a noble
youth, Yashas by name, the son of a wealthy
merchant in Benares. Then he went to- the kingdom

14 The Outline of Buddhism.

of Magadha. There lived in Urvera the Jatilas, be-
lievers of Krishna, fire worshipers; and their chief
was Kashapa, whom Buddha converted after a dis-
course, and then the believers of Krishna became
converts soon after their master.

After that, Buddha proceeded to Rajagriha, whose
king, Binbisara, had become one of his converts,
and presented to Buddha the monastery of the bamboo
forest, Venuvana. This was followed by the conver-
sion of many distinguished young men of the king-
dom of Magadha. It was at the age of thirty-three
that Buddha converted Shariputra and Mandgal-
yayana, two Brahmans, and chiefs of the followers of
Sanjaya; the former was unsurpassed in wisdom, the
latter in magical powers.

After two years, while Buddha was preaching at
Rajagriha, there came a rich merchant of Shravasti
called Sudatta, better known on account of his charity
in helping the poor and orphans as " the friend of the
orphan and destitute," or Anathapindada. He
gladly presented to Buddha the Geta-Vana-Vihara.

At the time when Buddha was preparing to visit
his father's court to make an offering according to his
religious doctrine, his father sent word to him to
meet him. Now, Buddha, after an absence of twelve
years, revisited his father's court. After this first
meeting, Buddha took up his abode in the Vihara
of the banyan grove, which his father. King Sud-
dhadana, built for his reception, and in a short time he
converted many of Sakyas. At short intervals after
this, his father, his son, Rahula, his foster mother,
and later his wife, became followers of his doctrine.
Among the converts of Sakyas were Ananda, his half-
brother, the son of Prajapati ; Devadatta, his cousin
and brother-in-law ; his nephew, Mahakatyayana, who
played a prominent role as a missionary ; Upali,
the barber, and Anurudha, the philosopher.

The Outline of Buddhism. \ 5

When Buddha returned to Kapilavastu a second
time, he preached the Buddha-dhyana-samadhi-sagara
Sutra to his father.

The third is called the period of Hodo by Ten-dai-
dai-shi. During the third period, i. e., eight years,
Buddha's important preaching is preserved in the Sut-
ras as follows : The Vimalakirtti-Nirdesa Sutra, the
Viseshakinta-brahma-pari-prikk-ha Sutra, the Lan-
kavatara Sutra, the Suvarna-prabhasa Sutra, the
Srimala-devi-simhanada Sutra, the Mahavaipulya-
maha-samnipata Sutra, and the Suramgama-samadhi
Sutra.

The next twenty-two years is called the fourth
period of Han-nya (Transcendent Wisdom) by Ten-
dai-dai-shi. During this period Buddha preached the
Pragnaparamita Sutra.

The last eight years is called the fifth period of
Hoke and Nehan by the same scholar.

During this period Buddha preached the Saddhar-
mapundarika Sutra, the Samantabhadra-bodhi-sattva-
karya-dharma Sutra, the Nirvana Sutra, andtheSuk-
havativyuha etc.

Thus during forty-five years, our Lord Buddha
preached his doctrine in traveling from place to place,
through the kingdoms of India, converting all the
classes — the Brahman, the Kshatriya (literally the
ruler, i. e , king, nobility, warriors), the Vaisyas (the
people proper — farmers, merchants and artisans), the
Cludra (the subjected aboriginees).

CHAPTER XI.

BUDDHA'S FAREWELL ADDRESS.

Our Lord Buddha, having accomplished his public
mission for about forty-five years aftfer attaining his
Buddhahood, one day he asserted to Ananda, who

16 The Outline of Buddhism.

was his inseparable attendant, that lie had kept back
nothing, and he no longer wished to lead the brother-
hood, or thought that the Sangha was dependent
upon him. " O, Ananda, I am now grown old and
full of years, my journey is drawing to its close, I
have reached the sum of my days, I am turning
eighty years of age; and just as a worn out cart
can only with much difficulty be made to move along,
so the body of the Tathagata can only be kept going
with much additional care. Therefore, O, Ananda,
be you lamps to yourselves. Rely on yourselves, and
do not rely on external help. Hold fast to the truth.
Ivook not for assistance to any one beside your-
selves."

After having conversed with Ananda, he told him
to call the brethren together at the Kapalatchaitya,
and there he told them that his end was approaching,
and exhorted them to walk in the way of truth and
to follow the Sutra, the Vinaya, and the Matrika.

CHAPTER XH.

BUDDHA'S DEATH.

At the full moon night of May, 477 B. C, Buddha
came with Ananda to Kushinara after their long
journey, and stopped in the twin sal tree grove.

Now, knowing that his last time had come, Buddha
told Ananda to place his couch between the sal trees.
Ananda did as he was bidden, but he was so
sorrowful that he could not restrain his flowing
tears. Seeing him weeping Buddha announced to
Ananda : " I have ever declared to you that it is
in the nature of all things, that we must separate
from our near and dear, and leave them. Now then,
Ananda, can it be possible for me to remain, since
everything that is born, or brought into being,

The Outline of Buddhism. 17

contains within itself the inherent necessity of dis-
solution ? How, then, can it be possible that this
body of mine should not be dissolved ? No such con-
dition can exist"

Now, when the disciples and the believers heard
that their master was about to pass away, they as-
sembled around his couch. Our Lord, even in his
last hours through the whole night, preached and
converted new disciples ; at daybreak he entered
Nirvana, lying by the sal trees, with his head to
the north. At the last moment he addressed his
disciples thus : " Behold now, brethren, I impress
upon you that decay is inherent in all components,
but the truth will remain forever! Work out your-
salvation with diligence," etc. These were the last
words of our Lord Buddha

His funeral was celebrated with such ceremonies
as became the great king of kings. Ambassa-
dors came from all the kingdoms to claim a share
of the relics, and the relics were divided into eight
portions, and eight pagodas were erected for worship
over each of them.

General History of Buddhism

CHAPTER XIII.

THE FIRST BUDDHIST COUNCIL.

Very soon after Buddha's death the first Buddhist
council was held at the Sattapanni ca ve, near
Rajagriha, to chant together the words of the BudHha,
because his teaching was oral and conversational.

The council consisted of five hundred Arahats, who
were the most prominent and reverend of Buddha's
followers, under the presidency of Mahakayapa.

By request of the assembly Ananda, who was
foremost among those who heard much, who
understood what they heard, who remembered
what they had heard, recited in a loud voice the
Sutras of Buddha as he heard and understood
them, mentioning villages, towns, countries and king-
doms in which they had been preached by Buddha.
When Ananda had finished reciting all the Sutras
which Buddha had spoken, the assembly cried aloud,
" These, then, are the Dharmas ! "

Next, the venerable Upali, a wise man, was re-
quested by the assembly to recite the Vinaya which
had been taught by Buddha. When he had finished
reciting each Vinaya, where and for what reason each
Vinaya had been made, the assembly consented by
saying, " These, then, are the Vinayas ! "

Then Mahakayapa, by the consent of the as-
sembly, had compiled the Matrika, or the meta-
physical parts of the doctrine, with the purpose which
makes perfectly lucid the distinguishing points of
that which ought to be known. Thus the teach-
ings of Buddha were sung in three divisions called
the Tripitaka, or three baskets of Buddha.

The Outline of Buddhism. 19

During a hundred years after Buddha's death,
there were five succeeding teachers, whose names are
Mahakayapa, Ananda, Madhyantika, Sanavasa and
Upagupta, and Buddhism, by their missionary works,
became the influential religion throughout India, al-
though, after that, among the Buddhists arose the
quarrel.

CHAPTER XIV.

THE SECOND BUDDHIST COUNCIL.

One hundred years after the first council, 377
B. C, the second council was held at Vesali, in the.
Walukarama temple, under the presidency of Yasat
Thera, for the purpose of correcting errors that had
crept into thfe faith ; especially for condemning the
bhikshus of Vesali who proclaimed ten false propo-
sitions which transgressed the law and the rules,
which were not the Buddha's teaching, or comprised
in the Sutras, nor to be found in the Vinayas, which
transgressed the Dharma ; and the bhikshus of Vesali
proclaimed that these unlawful things were lawful.

At the same time the Vesali Buddhists who had
been excommunicated by the Theras, formed an-
other party, and many people, ten thousand, as-
sembled and held a council to maintain their ten
propositions.

Thus Buddhism was divided into two schools.
The congregation which was held under the presi-
dency of Yasat Thera is called the Sthavirah, on
account of the members of the congregation being
Sthaviras, or high priests. The council which was
held by the Vesali Buddhists is called the Maha-
sanghika, on account of the great number of its
followers which made it a great assembly.

20 The Outline of Buddhism.

CHAPTER XV.

THE THIRD BUDDHIST COUNCIL.

The third council was held at Patna, in the two
hundred and twenty-sixth year of the Buddha era,
that is, 251 B. C, in the Asokarama temple, under
the presidency of Maggaliputtatissa, and Asoka,
the king of Magoda, the second founder of Buddhism,

At the time there were five schools of Buddhism,
and the king, in doubt as to which school was right,
consulted the priests as to what should be done
to settle the matter, and they answered that the
matter should be settled by the majority.

So the matter was settled by a vote and the vic-
tory won by the Mahasamghikahs.

From this the Mahasamghikahs claimed to be the
original portion of the Buddhism.

Buddhism, however, as a whole, became the state
religion of India in the reign of the king, and con-
tinued so for nearly nine centuries.

The king, Asoka, founded many pagodas and
monasteries, and subsequently did much to spread
the doctrine by sending out missionaries to foreign
countries; and he inculcated its principles by having
them cut upon rocks and stone pillars, and in caves
in his own country. A number of these have been
discovered in various parts of India and Afghanistan.
They are exhibited in various parts of the world.

ASOKA'vS seventh EDICT.

" King Piyadasi, beloved of the gods, desires that
all the sects should dwell (at liberty) in all places.

"They all indeed seek (equally) after the sub-
j ugation (of one's self) and purity of heart, though

The Outline of Buddhism. 21

the people are fickle in their aims and fickle in
their attachments. They may pursue, either in part
or in whole, the aim they set before them.

"And let everyone, whether he receive abundant alms
or not, have self control, purity of heart, thankfulness
and firmness of love. That is always excellent."

asoka's twelfth edict.

" King Piyadasi, beloved of the gods, honors all
sects, both recluses and laymen, he honors them with
gifts and with every kind of honor. But the be-
loved of the gods attaches not so much weight to
alms and honors as to (the desire) that the good
name and (the moral virtues which are) the essen-
tial part of the teaching of all sects, may increase.

"Now the prosperity of this essential part of the
teaching of all the sects (involves), it is true, great
diversity. But this is the one foundation of all (that
is to say) moderation in speech ; that there should
be no praising of one's sect and decrying of other
sects ; that there should be no depreciation (of other)
without cause, but, on the contrary, a rendering of
honor to other sects for whatever cause honor is due.
By so doing, both one's own sect will be helped forward,
and other sects will be benefitted ; by acting otherwise,
one's own sect will be destroyed in injuring others.

"Whosoever exalts his own sect by decrying
others, does so, doubtless, out of love for his own
sect, thinking to spread abroad the fame thereof.

"But, on the contrary, he inflicts the more an in-
jury upon his own sect. Therefore is concord the
best, in that all should hear, and love to hear,
the doctrines (Dharma) of each other.

" Thus it is the desire of the beloved of the gods
that every sect should be well instructed and should
(profess) a religion that is lovely.

22 The Outline of Buddhism.

" So that all, whatever their belief, should be per-
suaded that the beloved of the gods attaches less
weight to alms and to honors than to the desire that
the good name, and the moral virtues which are the
essential part of the teaching of all sects, may increase.

" To this end do the ministers of religion
everywhere strive, and the officers placed over
women, and the inspectors, and the other officials.

"And this is the fruit thereof; namely, the
proserity of his own sect and the exaltation of
religion generally."

CHAPTER XVI.

THE DIVERGENCE OF BUDDHISM.

We have seen that, under the second Buddhist coun-
cil, Buddhism branched into two schools — Maha-
samghikah and Sthavirah. Of these, the Mahasam-
ghikah school has gradually been divided into eight
schools, i. ^., the Mahasamghikah proper, Ekavyava-
harika, Lokottaravadina, Bahucrutiya, Pradshnap-
tivadina, Tchaityika, Purvacaila and Avaracaila.

Sthavirah school gradually divided into ten
schools, i. e., the Sthavirah proper, Sarvastivadina,
Vaibadyavadina, Hetuvidya, Vatsiputriya, Dharmatr
tariya, Bhadrayaniya, Sammatiya, Mahicasaka,
Dharmaguptaka, Saddharmavarshaka, Uttariya.
These are called by the northern Buddhists the
twenty sects of Hinayana, or the little vehicles.

Of the twenty sects of Hinayana, the Sarvastiva-
dina school was the most flourishing for a thousand
years after Buddha, while many great teachers whose
names are Sariputra, Mahamaudgalyayana, Katya-
yana, Devasarman, Vasumitra, Vasubandhu, Sam-
ghabhdra, and five hundred disciples of Katyayana,
etc., succeeded each other.

The Outline of Buddhism. 23

Now it is in order to treat the development of each
of these sects, but we cannot tell in detail here, for
it would take many pages, and the space will
not permit us.

CHAPTER XVII.

THE FOURTH BUDDHIST COUNCIL.

The fourth great Buddhist council was held under
Kanishka, who reigned from Kashmir widely over
northwestern India, in the first century, A. D.

It is stated that the council was the starting-point
of the northern scriptures, called Mahayana, the
" Great Vehicle," which was written in Sanskrit and
afterwards had been translated into Tibetan and
Chinese. Others say that the third council was the
starting-point of the separation of the northern
(Mahayana) and southern (Hinayana) Buddhism.

According to the northern Buddhists, there were
three different collections of the Tripitaka of Buddha,
the first and the second are called the Hinayana
books, and the third made by Mangusuri and
Maitreya is called the Mahayana books.

But the last one is not as clear historically as the
first two collections, and it is the reason that the
western scholars criticise northern Buddhism or
the Great Vehicle founded by Nagarjuna, and it
can be regarded only as an admixture of Buddhistic
and Brahmanic ideas. Although it is true, this
doubt, it seems, can not be claimed as correct,
because, as above mentioned, the starting-point of
the northern scriptures remained unsettled whether
it originated upon the third council of Patna, 251
B. C, or upon the fourth council in the first century,
A. D., and, moreover, as we shall see, that some Ma-
hayana Sutras were added to the Tripitaka of the

24 The Outline of Buddhism.

Hinayana in the second century of Buddha era,
and at that time Nagarjuna, so-called founder
of Mahay an a, was not yet born in India, who can,
then, say that the Mahayana Sutras are not Buddha's
• words, but were taught by Nagarjuna?

On examining the history of Buddhism, we find
ample reason for adhering to the statement of the
western scholar, viz.: that the first period during
which the prevailing school was the Hinayana, and
the Mahayana came long after the Hinayana. But it
does not appear from this that the Mahayana is
not the original portion of the Buddha's doctrine ; it
may be traced back in the primitive Buddhism, but
only is it possible to say that it had not gained a
predominant influence over the Hinayana until the
period of the fourth council.

At this period disputes often took place between
the sects of the Mahayanas and Hinayanas, and the
Mahayanas lost their power, while that of Hinayana
became flourishing.

But the latter part of the first century before
Christ, Asvaghosha, the first advocate of the Ma-
hayana, promulgated the Mahayana against the
Hinayana schools. A century after him, the well-
known Nagarjuna expounded the doctrine of the
Mahayana. The century forms the golden age of the
Mahayana school.

Asamga and his younger brother, Vasubandhu,
composed many Sastras, or commentaries of the
Sutras, and promulgated the Mahayana doctrine. At
the time of Vasubandhu, among the Mahayana a
dispute took place, which divided it into two schools,
the Yoga doctrine and the Madhyamika doctrine. In
India, however, Mahayana did not diverge so much
as did the Hinayana.

The Outline of Buddhism. 25

CHAPTER XVIII.

SUCCESS OF BUDDHISM.

Promulgated at first by the Buddha Gautama him-
self in a country in whicli Brahmanism had for more
than a thousand years dominated the thoughts and
lives of men, Buddhism succeeded in a short time in
overthrowing the ancient faith of Indians, and in less
than two hundred years from the death of the Buddha
Gautama, it became the state religion, as above men-
tioned. But more than that, Buddhism went forth,
spreading its doctrines far beyond its native India.
It spread northward to the confines of Swedish
Lapland, and north and east to Kashmir, to the
Himalaya countries, Tibet, the Chinese Empire,
Corea and finally to our Empire Japan, and south-
ward into Ceylon, Burmah, Siam, etc.

At the present age those of Ceylon, Burmah,
Siam, etc., are reckoned as southern Buddhism, and
those of Nepol, Tibet, China, Corea, Japan, Sumatra,
Annam and Cambodia are reckoned as northern
Buddhism. Thus it became the religion of five hun-
dred millions of the human race.

What was the cause, then, of the rapid spread of
Buddhism in India and other countries ?

The main cause lies in the system of Buddha's
teaching, that is, the doctrine of Buddha brings com-
fort to the weary and sorrow laden, it restores peace
to those who are oppressed under the burden of life,
and gives hope for the despairing.

It is impossible to treat in detail all the manifesta-
tions in a small book.

26 The Outline of Buddhism.

CHAPTER XIX.

THE FATE OF BUDDHISM IN INDIA.

During more than a thousand years, from 300 B. C
to about 900 A. D., Buddhism lived side by side with
Brahmanism in India, and its predominance in India
continued down to about the sixth century. Accord-
ing to the account of Hiouen-Thsang, a Chinese
pilgrim, in the seventh century. Buddhism was
already decadent in India. In that short period
Buddhism was three times destroyed by its enemies.

In the eighth century there was an Hinduist,
Kumarila by name, who not only preached against
the Buddhists, but persuaded a king of southern
India to persecute them. Misled by his flattery, the
king persecuted all Buddhists from the southern-
most point of India to the Himalaya mountains.

In the tenth century, only Kashmir and Orissa
remained faithful Buddhist countries, and before the
invasion of Mohammedans, Buddhism, as a popular
religion, had almost disappeared from India. But
it continued as a popular religion under the Pal
Rajas in Magadha to 1199 A. D., when the Masai-
man conquered Rakhtiyar Khilji ; yet it lingered in
India at least till the thirteenth or fourteenth century.

Although for nearly a thousand years Buddhism
has been a banished religion from its native home,
it has won greater triumphs in its exile than it could
have achieved in its home.

Moreover, in the presence of this, its influence in
India is everywhere felt, and it undoubtedly affects
the Indian people. In the present century Buddhism
is recovering more and more rapidly its ancient pre-
dominance in India, and therefore the revival of Budd-
hism in India is more possible than other Buddhist
countries.

The Outline of Buddhism. 27

CHAPTER XX.

BUDDHISM IN CEYLON.

In the year 250 B. C, or the reign of King Tissa,
who was an ally of Asoka, Buddhism was introduced
into Ceylon by Mahinda, King Asoka's own son.
Mahinda took with him a band of fellow missionaries,
and afterwards his sister, Sanghamitta, followed with
a company of nuns.

Under the reign of this king, Buddhism was pro-
mulgated successfully by the devotion of Mahinda,
aided by the zeal of the king, who aspired to be the
Asoka of Ceylon.

During the last two centuries Buddhism did not
flourish. But in the latter part it became more estab-
lished in the island, and at length, in the reign of
Vattagamini Abhaya, about 80 B.' C, many great
pagodas were erected and Buddhist sacred books
were committed to writing in the Pali language.

During the reign of the king, Buddhism branched
into two schools, the Maha Vihara and the Abha-
yagiri school. The latter was considered as heresy
by the former.

During the first three centuries of the Christian
era, on the whole, there are no important features.

In the reign of Mahasena, about 300 A. D., there
came the Jetavana school, a branch of the Abhayagiri.

The next century, the fourth, was a period of great
development of Buddhism. In the reign of King
Buddhadasa, it is said, the Sutras were translated
into Cingalese. At the end of the fourth century
a famous Chinese pilgrim, Fa-Hien, came to Ceylon.
According to his record there were sixty thousand
monks, and Buddhism flourished in the island.

Early in the fifth century a famous 'priest of Mag-
adha, Buddhaghosha by name, came to Ceylon,
where he translated many Buddhist books into

28 The Outline of Buddhism,

Pali, and made commentaries of Tripitaka. He is
honored as the second founder of Buddhism in Cey-
lon. That successful period was followed by a
time of depression, and again renewed before the
recent period. In the reign of Sena, about 866 A. D.,
there came two schools, Arannika, or forest monks,
and Pamsukulikas, or dust-heap-robe wearers, from
the Abhayagiri school. Under the reign of King
Parakrama, who lived about the eleventh century.
Buddhism was reformed and many shrines and viharas
were erected. He is said to have united the several
sects which existed in his time, and invited many
monks from different parts of Southern India to in-
struct native monks.

Not long after this reformation, again came troubu-
lous times, in which Buddhism began to decline.
But from Sri Vijaya Rajasinha's time, about A. D.
1740, onward came many monks from Siam and
Arakan, where Buddhism had gained predominance,
and they re-established Ceylonese Buddhism.

Under the reign of King Kirti Sri Raja Sinha,
Buddhism was revived with some of its former interest.
From that time onward Buddhism became established,
and now it is becoming more and more influential in
the island.

In the present period there are four sects of Budd-
hism in the island, those of Siam, Amarapura, Ram-
anya and Kelani.

The Siamese is the oldest, and dates its origin from
about A. D. 1750, when Kirti Sri Raja obtained twenty
Siamese monks from Siam. This sect predominates
in the Kandian country, and also in the low country.
The Amarapura school was founded about A. D. 1800,
by men who had been expelled from the Siames. The
Ramanya school is more recent. It thrives in the low
country, side by side with the Amarapura school. The
Kelani does not difier widely from Siamese.

The Outline of Buddhism. 29

Buddhism in Burmali was derived from Ceylon in
the fifth century A. D,, and that of Siam in the seventh
century; Java received the missionaries direct from
India between the fifth and seventh centuries, and
the faith spread to Bali and Sumatra.

While southern Buddhism was thus spreading
across the ocean, northern Buddhism had found its
way by Central Asia into China, and thence to Corea,
in the fourth century, and to Japan in the fifth century.

CHAPTER XXI.

BUDDHISM IN TIBET.

The first appearance of Buddhism in Tibet was
made in the reign of King Lha-tho-tho-ri Snyenbshal,
who was born about A. D. 347. When he was eighty
years old there fell from heaven into his palace a
casket which contained a copy of the Karandavyuha
Sutra, an alms bowl, the six essential syllables, a
golden tchaitya and a clay image of the chintamani.

It is probable that the first introduction of Buddhism
into Tibet was from Nepol, in which it had gained
prominence at that time.

At the beginning of the seventh century A. D., the
King Srong-btsan sent seventeen scholars to India as
government students. They went to Southern India,
where they learned the Indian language, and before
returning to their country they translated many
Sutras, and also carried back to Tibet a large num-
ber of Buddhist books. Thus Buddhism was estab-
lished during the reign of the king who helped to
spread it.

In this century Chinese Buddhists came to Tibet
and translated many Buddhist books into Tibetan.

The success of Buddhism in Tibet was only in the
eighth and ninth centuries A. D. In the eighth
century there was a king called Khri-lde-gtsug-bstan

30 The Outline of Buddhism.

mes Ag-ts oms, who built several monasteries and
invited learned monks from India to propagate Budd-
hism. During his reign many translations of Budd-
hist works were made from Indian and Chinese
Buddhist books.

In 755 A. D., King Khri-srong-lde-bstan, the great
protector of Buddhism, invited from India two famous
monks, Santarakshita and Padma Sambhava. At
that time a Kashmir Buddhist, named Ananda, came
to Tibet, where he translated many Buddhist books
and propagated the doctrine of his school.

After a while there was a famous priest, Kamalsila
by name, who belonged to the Madhyamika school of
Buddhism. He translated many Buddhist books
into Tibetan, and wrote several commentaries. From
that time the Madhyamika school became the most
popular religion.

in the reign of King Mu-khri-btsau-po, who
ascended the throne in 788 A. D., and reigned about
thirty years. Buddhism had gained prominence in
Tibet. The king invited from India many Buddhists,
who, assisted by Tibetan priests, translated a large
number of Buddhist canonical works, and made
numerous commentaries on the sacred books. More-
over, they corrected the old translation, and substi-
tuted their own new translation in its place.

In 816 A. D., Ral-pa-chan made a regular organi-
zation of the priesthood, and afterward himself entered
the priesthood, and, moreover, he made the canonical
regulation, aided by the Indian, Khoten and Chinese
priests.

During the reigu of Glang-dharma, who ascended
the throne in 899 A. D., Buddhists were persecuted
so cruelly that they had to flee from Tibet. Although
the glory of Buddhism vanished through the perse-
cution of Glang-dharma, yet many persons were
intent on re-establishing the faith of Buddhism.

The Outline of Buddhism. 31

In 1013 A. D., the Indian priest, Dharmapala by
name, came to Tibet with many of his disciples, and
in 1042 the famous Atisha, a native of Bengal, came
there and translated many Buddhist books and also
wrote many commentaries. He was succeeded by
his Tibetan disciples, the principal one among them
being Bu-ston.

Under their influence Buddhism revived again, and
at that time there came two sects of Buddhism, the
yellow sect and the - red sect. The former was
founded by Bu-ston, who kept the strictest rules of
Buddhism ; the latter were more lax, ^^nd many of
them were married before becoming priests.

In the thirteenth century, Kublai Khan adopted
Buddhism and greatly promoted the Tibetan monks.

At the end of the fourteenth century there arose a
reformer, Tsong Khapa, who raised again the stan-
dard of orthodoxy and abolished many superstitious
forms which chmg around it. After this reformation
there were no important matters in the Tibetan
Buddhism, but the Lama enjoyed his papal power of
Tibetan Buddhism without molestation.

CHAPTER XXII.

BUDDHISM IN CHINA.

The introduction of Buddhism in China dates from
the one thousand and sixteenth year of the Buddhist
era (according to Chinese Buddhist books), when the
Emperor Ming (A. D. 61), of the latter Han dynasty,
is said to have had a dream in which he saw a golden
figure hovering over his palace. He inquired of one
of his ministers what this could mean, and was told a
sage named Buddha had been born in the West, and
that his dream was probably connected with him.

The emperor in consequence sent missionaries to
India to obtain news concerning this sage. They

a

32 The Outline of Buddhism.

returned in A. D. 67, with, two Buddhists, Kayapa
Mataga and Chik Ho-ran, together with various books
and relics. The emperor listened to them with
delight, and had a temple built for them in his capital
Loyang, and it was named the monastery of " White
Horse," according to their horses, which brought the
books and relics.

During this dynasty and the Western Tsin, it was
not very flourishing. Early in the fourth century
(the Eastern Tsin, 317-420 A. D.) native Chinese
began to take the Buddhist monastic vows. From
that time many Indian Buddhists came to China, and
they undertook the labor of translating the Buddhist
books.

The first translation of the Buddhist books had
already been made, for we read that at the close of
the second century an Indian Buddhist produced the
first version of the "Lotus of the Good Law."

In the year A. D, 405, the emperor of the Tsin
country gave a high office to Kumarajiva, an Indian
priest. The priest was commanded by the emperor
to translate the sacred book of Buddhism. Kumara-
jiva, assisted by eight hundred priests, produced a
new translation of the Buddhist books into Chinese,
extending to three hundred' volumes. This is an
important fact for the history of Chinese Buddhist
literature.

In the beginning of the fifth century A. D., Fa-hien,
a Chinese Buddhist, visited India. (See " The Travels
of Fa-hien," translated by Dr. James Legge).

About the year 460 it appears from Chinese history
that five Buddhists from Ceylon arrived in China by
the Tibetan route.

In the seventh century, Huen-Siang, an illustrious
Chinese Buddhist, traveled from China through
India, and brought home many Buddhist books and
translated them. Thus the number of the translated

The Outline of Buddhism. 33

scripfares increased to 61,198 volumes until the time
of Suy dynasty.

From the introduction of Buddhism into China
there were varied sects of Buddhism by prominent
priests. They are as follows :

1. The Abidharma sect. The forming of the sect
in China dates from 391 A D., but its promulgation
was not until the time of Huen-Siang (about 650 A. D.).

2. The Satyasiddhi-Sastra sect. This sect began
with the translation of the Satyasiddhi Sastra by
Kumarajiva (about 406 A. D.). The Sastra was com-
posed by an Indian named Harivarman.

3. The Vinaya sect. The Vinaya sect is of
Chinese origin, and was founded by the Chinese priest,
Dosen, who lived early in the seventh century A. D.

4. The Madhyamika-Sastra sect. The Madhya-
mika doctrine was founded by Nagarjuna, who lived
in Southern India about seven centuries after Buddha,
and about three generations afterwards was introduced
to Karachar, Central Asia, and thence to China by
Kumarajiva, the famous translator of Chinese Budd-
hist books, where he propagated its doctrine. But
the establishment of the sect was by the Chinese
priest Kichizo (589 A. D.).

5. The Nirvana-Sutra sect. This sect began with
the translation of the Nirvana Sutra by Dharmaksha
in 423 A. D. But the establishment of the sect was
by the Chinese priest, Ekwan, of the So dynasty
(424 A. D.).

6. Dasa-bhumika Sastra sect. This sect began
with the translation of the Dasa-bhumika Sastra by
Bodhiruki in 508 A. D.

7. The Pure Land sect. This doctrine was founded
by Vasbanddhu in India, and in 252 A. D., an Indian
scholar, Samghavarman, learned in the Tripitaka,
came to China and translated the great Amitayas
Sutra, and its doctrine was promulgated in China by

34 The Outline of Buddhism.

Fhan-lwan. But its firm establishment was not until
the time of Doshaku and Zendo.

8. The Dhyana sect. The Dhyana doctrine was
founded by Bodhidarm, the twenty-eighth Indian
Buddhist patriarch, who visited China in the sixth
century (520 A. D.). He was the third son of a king
of the Kashis, in Southern India. The Dhyana sect
branches into two parties, the Northern, which lives
undivided, and the Southern, which branched off into
five houses and seven schools.

9. The Mahayana-Samparigraha Sastra sect.
This sect began with the translation of the Sastra by
Paramartha in 563 A. D.

10. The Ten-Tai sect. This sect was founded by
Chikai in the sixth century (597 A. D.). This was
one of the most famous Buddhist doctrines of China.

11. The Avatansaka Sutra sect. This doctrine
was founded by Nagarjuna, the Sutra was translated
by Buddhabhadra in sixty volumes in 557 A. D., but
the firm establishment of the sect was not until the
time of an eminent priest named Hozo, in the Fan
dynasty (712 A. D.).

12. The Dharma-lakshana sect. This doctrine
was introduced into China by Huen-Siang from
Silabhadra, an Indian priest, and founded by Ji-on,
who learned the doctrine from Huen-Siang.

13. The Mantra sect. This branch of Buddhism
is said to have been founded in India about 200 A. D.,
by a saint, Nagarjuna by name, who made the dis-
covery of an iron pagoda inhabited by the holy one,
Vagrasttava, who communicated the hidden doctrine
to him. In 716 A. D., the great teacher, Siibhaka-
rasimha, came into China and promulgated the doc-
trine, and in 720 A. D., Vagrabodhi came with his
disciples to the capital of China and translated the
sacred books.

The Outline of Buddhism. 35

The above thirteen schools are important divisions
of Chinese Buddhism which existed up to the time of
To and So, that is, 618-1280 A. D.

In the present period there are two sects of Budd-
hism in China, those of the Blue Robe sect and the
Yellow Robe sect. The former sect consists of Budd-
hists of the old Chinese sects, and the latter sect was
introduced from Tibet in the Gen dynasty (1280-1368
A. D. ) . It is the same doctrine of Ramaism of Tibet.

Chinese Buddhism, on the whole, is recovering,
though slowly, its ancient prominence, owing to the
labors of Japanese Buddhists.

CHAPTER XXIII.

BUDDHISM IN JAPAN.

In the sixteenth year of the reign of Emperor
Keitai (A. D. 534), it is said that a man from China
brought with him an image of Buddha into Japan,
and setting it up in a thatched cottage, worshiped it.

But no notable progress was made until the thir-
teenth year of Emperor Kin-myo, A. D. 552, and one
thousand five hundred and one years (according to
Japanese Buddhists) after the death of Buddha, which
is generally accepted and celebrated as the year of
the introduction of Buddhism into Japan from Corea.
Then a king of Hiaksai, in Corea, sent over to the
court a golden image of Buddha with Sutras and
sacred books.

From the foundation of Japanese Buddhism, Japan-
ese Buddhist students went to China and Corea in
order to study the various sects of Buddhism, and
brought back with them, upon their return, various
doctrines and the Chinese edition of Tripitaka and
its commentaries.

36 The Outline of Buddhism.

We may divide the period of the doctrinal develop-
ment of Buddhism in Japan into three periods,
namely :

1. The first, from 552 to 805 A. D., will cover the
old six sects, which had for their center of propaga-
tion Nara, the southern capital. They were called
the ancient sects. Kusha, Jo-jitsu, Ritsu, Hosso,
San-ron and Kegon were introduced from China in
this order.

2. Then follows the mediaeval sects, which are gen-
erally called Riyobu Buddhism, namely, the Ten-dai
and the Singon , from the ninth to the twelfth century.

3. This was succeeded by the modern sects,
wholly and peculiarly Japanese, from the twelfth
century to the present age. They are Pure-Land,
Zen, Shin-shu, Nichiren-shu and Ji-shu.

Kusha, Jo-jitsu, Ritsu, Hosso, San-ron, Kegon,
Ten-dai and Shin-gon correspond in the main to
those of the Chinese, but the remaining five are a
peculiarly Japanese foundation. Besides these there
are numerous houses of Japanese Buddhism, that is,
thirty branches, named after prominent teachers,
from whom the present heads of monasteries claim
continuous succession.

We shall now give very briefly the period in which
each sect of Buddhism was introduced into Japan.

1. The Kusha sect (the Abhidharma sect). In
658 A. D., the Abhidharma Sastra was introduced
into Japan by two Japanese priests, who went to China
and learned the Sastra from Huen-Siang, but it did
not form an independent sect, though the Sastra has
always been studied by all Buddhists. The doctrine
of this sect explains that the three states of existence
(past, present and future) are real, and the nature of
the Dharmas, or things, are constantly in existence.

2. The Jo-jitsu sect (the Satya-Siddhi Sastra sect).
In 625 A. D., Ekwan came over directly from Corea.

The Outline of Buddhism. 37

He was a scholar of the San-ron sect, but tie especially
studied the doctrine of the Jo-jitsu from Kajo, the
Chinese founder of that school. Therefore, the doc-
trine of this sect was promulgated at that time in
Japan, although there were some scholars of the doc-
trine before his coming. This school explains the
two kinds of unreality, that is, the emptiness of the
Atman, or self, and Dharma, or thing.

3. The Ritsu sect (the Vinaya sect). In 724
A. D., two Japanese priests went to China, and having
mastered the Ritsu sect doctrine received permission
to promulgate the Ritsu doctrine in Japan. With
eighty-two Chinese priests they returned a few years
later and promulgated the Ritsu doctrine in Japan.
This school teaches the practice of the moral precepts
which Buddha taught in Vinaya, or discipline for
his disciples.

4. The Hosso sect (the Dhrma-lakshana sect).
This sect was introduced to Japan by Dosho, the Jap-
anese priest, who went to China in the fourth year of
Hakuchi, period of the Emperor Kotoku(653 A. D.).
This school explains that all things are made to
appear by one's own thought, that is, the three
worlds of Desire, Form and Formlessness consist in
thought only, and there is nothing outside of thought.

5. The San-ron sect (the Three Sastra sect). In
625 A. D., Ekwan came from Corea to Japan, and pro-
mulgated this doctrine, as he made the Jo-jitsu doc-
trine flourish in this country. He is considered to
be the patriarch of both of these doctrines and the
Jo-jitsu doctrine in Japan. The doctrine of this sect
is to destroy the confused idea of the people who
believed in the existence of all things, and those who
believed in the emptiness of all things, but to explain
the middle path.

6. The Kegon sect (the Avatamsaka Sutra sect).
In the eighth year of the Ten-pyo period of Emperor

38 The Outline of Buddhism.

Sho-mu of the Nara dynasty (736 A. D.), a Chinese
monk, Do-ka, brought with him the commentaries of
the Avatamsaka for the first time. It is said, how-
ever, that a Corean priest, Shin-sho by name, claimed
rightly the honor of the introduction of the sect into
Japan. After him, Zikun and Roben arose and made
it widely popular. It is said that in all the preach-
ings of Gautama Buddha, the Sutra of the sect only
expounds the doctrine of completion, that is, the doc-
trine of that which one and many are mutually
joined, free and without any obstacles.

7. The Ten-dai sect During the period of Ten-
pyo, Sho-ho (749-756 A. D), a Chinese priest, Gan-
jin, brought with him the doctrine of Ten-dai into
Japan ; but its growth was slow until an ardent
priest, Den-giyo, came back from China after learn-
ing the various schools of Buddhism, in the latter
part of the seventh century, and propagated it. The
doctrine of this sect is to make men understand that
all things were originally in the state of completion,
though they sink now into confusion through ignor-
ance.

8. Sin-gou sect (the Mantra sect). In the first
year of the Daido period (806 A. D.), the Sin-gon
doctrine was introduced by Kobo-dai-shi, the eminent
Japanese priest, who was appointed to visit the middle
kingdom as a government student. He studied the
secret doctrine of Mantra under a well-known scholar,
Ka-kwa, a Chinese priest. The doctrine of this sect is
explained as follows: There is no being beside Buddha,
and no Brdda beside being. All virtues of Buddha
are inherently completed in all beings, though ignor-
ant people do not know it.

9. The Jo-do sect (the Pure-Land sect). The
Japanese Jo-do doctrine was founded by Gen-ku,
whose birth took place in 1133 A. D., in the Uruma
faimily of the province of Mimasaka, in Japan. In

The Outline of Buddhism. 39

1175 A. D., he began to propagate the doctrine, when
he was in his forty-third year. This sect teaches the
doctrine of help from another. This sect gives up
self-reliance and put their faith only in the boundless
mercy of Buddha.

10. The Zen sect (the Dhyana sect). There are
three divisions of the Zen sect in Japan. The Lin-
Zai division was introduced by a Japanese priest, Yei-
sei, who went to China in the third year of Bun-ji
(1168 A. D.). The So-to division was introduced by
a Japanese priest, Do-gen, who went to China in the
second year of Tei-o period (1223 A. D). The Oback
division of the third of Zen sect was introduced by a
high priest of China, Yin-gen, in the second year of
Sho-o period (1653 A. D.). The doctrine of this sect is
explained as follows : There is nothing that has a real
existence but one's own thoughts ; out of the mind
there is no Buddha, out of Buddha there is no mind ;
virtue is not to be sought, nor vice to be shunned.

11. The Shin sect (the True sect). The Shin
sect was founded by Shin-ran, who was born in the
third year of the Sho-an period, that is, in 1173 A. D.
When he was fifty-two years old he established the
sect, and he died in the ninetieth year of his age.
The doctrines of this sect correspond in the main to
the Jo-do doctrine, though there are many minute
differences between them according to their sectarian
tenets.

12. The Nichiren sect. This sect was founded
by Nichiren, who was born in the first year of the
Tei-o period. In 1252 A. D., he began to promulgate
the doctrine of this sect, and he died in the sixty-first
year of his age, in the fifth year of the Ko-an period.
The doctrine of this sect is contained in the Saddhar-
ma-pundarika Sutra (the Sutra of the Lotus of the
Good Law) , which Buddha preached in the last period
of his life.

40 The Outline of Buddhism.

13. The Ji sect. The Ji sect was founded by
Ichipen, whose birth took place in the first year of
the Yen-o period, and the foundation of this sect in
the first year of the Ken-ji period. The doctrine of
this sect corresponds in the main to the Jo-do and
Shin doctrines.

The preceding pages may be regarded as a sketch
of the successive schools into which Buddhism has
subdivided itself. An outline of the common doctrine
upon which all sects may stand will now be presented
to the reader.

CHAPTER XXIV.

INTRODUCTION.

Our Lord Buddha has explained various methods
to suit the inclination of human minds. This is why
Buddhism is branched ofif into so many sects, as men-
tioned in the foregoing chapters, and each sect clings
to its own tenets as being the most superior, though
these sects are the different forms which lead to the
Enlightenment. The basic teachings of Buddhism
follow none of the sectarians, but take a common
ground upon which all sects may stand. What are
the basic teachings of pure Buddhism ? The follow-
ing table will be interesting to students of Buddhism :

( The principle of transition.
Doctrine < The principle of cause and effect.
( The principle of transmigration.

Pure Buddhism

Confession.
Practice. . \ Profession of faith in Triratna.
Observance of the ten precepts.

DOCTRINE

CHAPTER XXV.

THE PRINCIPLE OF TRANSITION.

Buddhism propounds as one of its main doctrines,
that earthly things are vanity ; everything is tran-
sient, changeful, and nothing endures.

The world is like a morning flower ; it glories in
full bloom in the morning, but fades away at noon.
We are born into the changeful and transient world
as living, feeling and thinking beings, and live for
awhile like a dream, and then die.

In the world we hope for a long life, and only a few
years are permitted. Our hopes are many, but few
are realized. We toil, we suffer for happiness, and
only a few joys are fulfilled. There is birth and
death, growth and decay, separation from objects we
love, hating what cannot be avoided, craving for what
cannot be obtained.

Man is an organism of many aggregates, consist-
ing of the material form and immaterial things. As
. to the body which consists of the material form, the
body of seven years ago is absolutely different from
the body of seven years older than before, according
to scientific calculation ; and not only this, but after
death there remains nothing but the dirt, the white
bones. That which man calls my body is not an
entity, it originates by the co-operation of material
forms, that is, the elements of earth, water, fire, air,
and ether.

Next, that which we call the self, the Ego, which
perceives the actions of the five roots of mind, touch,
smell, taste, sight and hearing, is not an entity, it is
only a mental combination.

The Outline of Buddhism. 43

The eye that sees, the ear that hears, the nose that
smells, the tongue that tastes, and the body that
touches objects. These five organs of sense consist
of the five objects of sense or form, sound, smell,
taste and touch, and there could not be a self, but a
combination of these. The mind which unites the
five senses in one body cannot appear as a self, but a
combination of sensation, thought, disposition, and,
lastly, of understanding.

Thus each personality of man is a combination of
mental as well as material substance. These are the
true phenomena of the world and o\ir life. But men
of ignorance of the true phenomena of the world and
themselves beget self-hood, and it clings to obnoxious
desires ; they crave for pleasure and the result is
pain ; they crave ' for fleeting things and they cause
pain.

Thus metf^ftastray from error to error, and they
can find no esraj^ from the pains of their own mak-
ing. Buddha, our Lord, bewailed the vicissitudes of
life. It was the great cause that Buddha Gautama
appeared in the world to perform salvation for the
sake of the world.

Buddha teaches the twelve Nidanas, or the twelve
chains of causation, and the four noble truths, to drive
away the idea of self, and to show the truth. In the
beginning there is (1) existence, ignorance ; on ignor-
ance depends karma (-2); on karma depends con-
sciousness (3); on consciousness depends name and
form (4); on name and form depend the six organs
■of sense (6); on the six organs of sense depends con-
tact (6); on contact depends sensation (7); on sensa-
tion depends desire (8); on desire depends attachment
(9); on attachment depends existence (10); on exist-
ence depends birth (11); on birth depends old age
and death, sorrow, lamentation, misery, grief and
despair (12).

44 The Outline of Buddhism.

Thus ignorance is the root of all evil, the secret of
human misery, whose fruit is sin. It makes us con-
sider real what is not real, prize what is not worth
prizing, and pass our lives in the pursuit of fleeting
objects, neglecting what is in reality most valuable.

There is only one way to escape from transition
where birth and growth, decay and death, have no
dominion. Man must dispel ignorance to know the
whole secret of man's existence and destiny, so that
we may not crave for the transient life, that we may
live in the highest and most permanent existence of
supreme freedom and happiness. Dispel ignorance
and we shall destroy the wrong karmas that rise from
ignorance ; destroy the wrong karmas and we shall
wipe out the wrong consciousness that rises from them,
destroy wrong consciousness and "there is an end of
name and form; destroy name and form and. the
illusions of the six organs of sense will disappear ;
destroy illusions and the contact with things will
cease to beget sensation ; destroy sensation and we
do away with desire ; destroy desire and we shall be
free of all attachments ; dispel the attachment and
we destroy the existence (selfishness of self -hood). If
the existence be destroyed we shall be above birth,
old age and death, and we escape all suiBfering.

In order to dispel ignorance and remove sorrows,
Buddha teaches the four noble truths. The first
noble truth is the existence of sorrow. Buddha
teaches: "Birth is suffering, old age is suflFering,
sickness is suffering, death is suffering, to be united
with the unloved is suffering, to be separated from
the loved is suffering, and not to obtain what one
desires is suffering."

The second noble truth is the cause of suffering.
Buddha teaches: "This is the sacred truth of the
origin of suffering: it is the thirst for being, which
leads from birth to birth, together with lust and
desire and the thirst for power."

The Outline of Buddhism. 45

The third noble truth is the cessation of sorrow.
Buddha teaches : " This is the sacred truth of the ex-
tinction of suffering. The extinction of this thirst by
complete annihilation of desire."

The fourth noble truth is the eight-fold right path.
(1) right belief; (2) right resolve; (3) right speech;
(4), right action; (5) right living; (6) right effort;
(7) right thought; (8) right meditation.

The first and second, correct views, free from super-
stition or delusion, and right resolve, worthy of an
intelligent man, are especially intellectual. The
third, right speech, perfectly truthful, as well as
kindly; the fourth, right action, pure, honest, peace-
able; the fifth, right living, doing harm to no living
thing, and the sixth, right effort, self-control, self-
training. The seventh and eighth, right thought
and right meditation, are purely inward. The eight-
fold right path may thus be expressed as uprightness
in thought, word and deed.

Deed \ ^^Sllt acts.
JJeea. . . -j g^jgj^^ living.

Word Right speech.

Thought

'Right belief.

Right resolve.

Right effort.
I Right thought.
[ Right meditatiou.

In short, this is the doctrine which Buddha pointed
out for common Buddhists, to lead them in the cessa-
tion of sorrow, salvation from the miseries of exist-
ence, and lastly attain to Enlightenment.

CHAPTER XXVI.

THE PRINCIPLE OF CAUSE AND EFFECT.

Why is our life transient? Why does each one
differ from another in character, station, possessions
and fate of life ? Why are some men born in riches

46 The Outline of Buddhism.

and some men born in poverty ? Why are some men
happy and others unhappy? Why are some men
well all the time, even though they are careless, and
others always sick, in spite of the fact that they are
very careful of themselves ? Why do the bad fare
well and the good fare ill ? Why must the new born
child, who has had no opportunity to incur guilt,
suflFer great agonies ? What has caused us to be
born ? What causes us to die ? Whence do we come,
where do we go after death? What was our pre-
existence ? What is our present life ? Why are we ?

Many scientists, philosophers and all religions
have tried to solve these most important problems,
but they leave them unexplained ; some of them in-
volve us in scepticism and some in mysticism. We
find the truth only among the doctrines of Buddha.
T Buddha teaches that every act has its unavoidable
consequences, good or evil, according to the nature
of the acts.

This is called the law of Karma " deed." This
law is the true order of our personal experiences, and
this offers a satisfactory explanation of the difference
in character, station, possession, and fate of our life.
All the effects of Karma are clear and without par-
tiality. Whosoever doeth evil shall fall, whosoever
doeth good shall rise ; and there is no uncertainty in
it.

In the distribution of good and evil there are three
methods : That which bears fruit in the present exist-
ence ; that which bears fruit in re-birth ; that which
bears fruit at no fixed time. These are called the
three seasons. This is the reason why three worlds
are preached.

Now, there may be some who assert the following
opinion: The cause and effect of good and evil is
limited .oaly to the present, and reason does not
admit of any punishment again in our future life, ^^

The Outline of Buddhism. 47

even if we suppose that there be a future life. For
there are punishments for bad actions in the present,
and wretches are punished by the laws of a country
and by social blame. Moreover, we do not remember
the acts of our pre-existence.

This doubt, it seems, has no slight effect upon the
truth. If we would examine the subject a little more
we might find that the law of cause and effect must
govern all things in the future as in the present.
Let us suppose that there is a man who stole some
precious things from another man, and that he
escaped, happily for himself, the punishment of the
laws of the country, as there could not be found a
proof of his crime, though he actually stole.

In the supposition then, though the robber escaped
the punishment of the artificial law, it is impossible
to escape the natural law which says that " we reap
as we sow," and which governs all beings and things.

If the analogy that a good seed produces a good
plant and a bad seed produces a bad plant, so good
and evil actions of beings produce good and evil
effects upon themselves is a truth, it is, then, that the
robber's evil seed must produce evil fruit in his future
life, if it does not produce it in the present life ; for
truth can not be interrupted by time and space.
\ Then we can understand clearly that the
I principle of cause and effect of the three worlds is
ifbunded upon the universal law of nature, which is
perfect justice, equilibrium. Let us speak more
about the subject in order to understand clearly.
The life journey of beings is begin ningless, and one
life is not long enough for the reward or punishment
of the beginningless being, and, therefore, still acts
remain as the germ of a new existence. Thus our
misfortune or happiness in the present existence are
effects of our good or evil actions which remained
unexoiated in the pre-existence. Therefore, if we

48 The Outline of Buddhism.

have an excess of merit or demerit, we shall be happy
or wretched born the next time. Buddha teaches,
therefore, if you want to understand the cause of the
■ present existence, look at your present state, which
is effect, and if you want to know the effect in the
future, look at your deeds, they are cause.

Buddhism does not proclaim, however, such doc-
trines as are propounded without proof. On the con-
trary, it proclaims that it is our duty to inquire after
truth, and to trust in truth.

It is true the immortal truth is far above our pres-
ent knowledge to grasp, but there is certainly one
method to understand it. We shall reach truth
through reason only, and reason teaches us there are
natural laws of cause and effect in the three worlds ;
past, present and future.

Now the question arises, if the idea of the human
Ego, by which we are conscious of our own existence,
is not an entity, as Buddhism teaches, what is it that-
forms a new birth ?

Buddhism denies the existence of a soul-substra-
tum (Atman), which is not a denial of the feeling,
thinking, aspiring soul that exists in the personality
of man. By Buddhism the Essential entities are
called Skandas, and the aggregation of Skandas is
called personality; that is, every personality consists
of the material qualities, sensation, abstract idea,
tendencies of mind and mental power. Of these we
are formed, by them we are conscious of our own ex-
istence. The relation between the Skandas and the
personality may be explained by analogy; namely.
Essential entities like the materials of which a house
is built, and the personality, like the house, is to
Skandas as the material to the house. There is no
essential personality, but the Essential entities after
the dissolution of the aggregation of the Skandas,

The Outline of Buddhism. 49

as there is no essential house, but the materials which
composed the house after its destruction.

So the personality or self, the aggregation of Skan-
das, which consists of the form, sensation, perception,
discrimination and consciousness, is subject to change
by Karma, but the Essential Skandas themselves are
indestructible. The indestructible Skandas recom-
bine under desire for existence through the influence
of Karma into new combinations. A new life is the
result. Thus there are the cycles of re-birth, along
which the Skandas are strung like beads, and will
run unbroken until universal knowledge is attained.

CHAPTER XXVI.

THE PRINCIPLE OF THE TRANSMIGRATION.

What causes the re-birth of soul ? As things are,
there is at work in the world a force by which the
elements, on which life depends, these faculties and
characters — form, consciousness, sense, perception,
mental energy — tend to recombination. No sooner
has a man died, and his life-elements been scattered,
than they enter, under pressure of this force, into
new combinations, because dnring life he had set
in motion that force — the unsatisfied desire for physi-
cal existence — which has a creative power in itself,
and consequently it causes re-birth.

Consider now, that death only affects one (form)
of the Skandas, and does not affect the rest of the
qualities that make up a human being, that cause
and effect are inherent in the universal law of nature,
that it is continually operative, thus modifying per-
sonality as surely in the next as in this world, that
the personality continues to change for better or
worse, according to the preponderating merit or

50 7"^!? Outline of Buddhism.

demerit of several lives of tlie individual, and that the
individual himself is continuously operating; that is,
he has a force which has a creative power in itself,
and which is only conceivable as apart from matter,
but its operation is absolutely unknown except in
connection with matter; as gravitation, its effect is
only knowable as some mode of motion of matter.

Thus we understand that re-birth is the result
necessitated by the force of Tanha, under the guar-
dian of Karma, as all things fall to earth by the
necessary law of gravitation, and Samsara, the cycle
of life, has no particular beginning or ending. Be-
cause when the individual receives the rewards for
his good or bad deeds, a residuum of merit or demerit
is always left, which demands its recompense or its
punishment, and therefore still acts as the germ of a
new existence. And the new birth is accomplished
by enjoying, suffering and acting where the latter
again is converted into works, which must be ex-
piated afresh in a subsequent existence, so it runs
the cycle of life — the great circle of re-birth is divided
into six parts called Gati, and returns unto itself,
completing a cycle; now passing the Devachan
world, then receding the human world, and so con-
tinuing to revolve through the Asura world, the
brute world, the Preta world or the world of vam-
pires, and hell; thus unto all eternity, like the earth
that revolves through the four seasons in its orbit,
as long as the gravitation lasts, does not rest on one
way until it puts an end to all his Ego self or the
universal knowledge appears.

The first three are called the three superior states
of Existence, the last three are called the three in-
ferior states of Existence.

The following is an example of cause and effect as
taught by Buddha :

The Outline of Buddhism. 51

(1) Three superior states of Existence.

( (1) Secondary passion of greediness.
Its cause \ (2) Secondary passion of anger.

( (3) Secondary passion of bewilderment,
(l) Mankind.
Its effect -j (2) Asura.

( (3) Devas or heavenly beings.

(2) Three inferior states of Existence.

( (1) Great passion of greediness.
Its cause \ (2) Great passion of anger.

( (3] Great passion of bewilderment.
(1) Beings in Hell.
Its effect \ (2) Pretas or departed spirits.

( (3) Brute.

As shown above, this necessary law of Karma not
only determines the measure of happiness or suffer-
ing, death and re-birth of each individual, but also
determines the origin and evolution of all things in
the universe.

And the appearances of the six worlds (Gati), the
operation of nature, therefore, are the effects of the
good and bad actions of living beings. When we are
born in Devachan, Human world and Asura, the
power which is the catise of this, therefore, is our
own merit, also when we are born in the Preta, Brute
and Hell, it is our own demerit. Among the beings
of the six worlds, though men are more thoughtful
than all others, yet they all belong to the world of
desire and are not free from confusion.

But consider now, that the Samsara of Gati, the
cycle of the six worlds, as said above, is made to ap-
pear by our thought and actions, and by them we
are obliged to transmigrate through the Gati, and
that it is only our ignorance that leads us to these
thoughts and actions which brought us in the cycle
of life. Then it is our duty to reject our ignorance
in order to attain the eternal state. How can we
dispel our ignorance? Though there are various
rules of practice of Buddhism, the three trainings of
the higher morality, thought and learning are the
most important. But we are not treating about the

52 The Outline of Buddhism.

problem in tlie present chapter; we shall in the fol-
lowing chapter give in detail.

Let us dwell upon the Mahayana system a few
minutes before passing to the next chapter. The
above explanation is considered by the northern
Buddhists as the doctrine of Hinayana. The Ma-
hayana doctrine teaches the worlds of Devas, Man-
kind, Asura, Hell, Brute and Preta, are all trans-
formations of the original Buddha, that the five
elements which construct our body, too, construct
the "spiritual body" of Buddha; that the five Skan-
das, which compose our personality, too. form the
nature of the "body of compensation" of Buddha;
that the six organs of sense of all beings are the form
of the "body capable of transformation" of Buddha.

Thus all beings are originally pure and excellent,
and the everlasting life of truth. It is only through
ignorance that we dream these six worlds exist sep-
arately in local places. The truth, Buddha and Nir-
vana consist not in some local heaven beyond this
world, but is hidden in the everobtrusive selfhood of
man.

In the midst of immortality, man ignorantly dreams
of the birth and death of his individual self, though
there is no birth and death of anything save of his
own delusion. Originally all beings are non-birth,
non-death, non-increase, non-decrease.

It is true, then, that an individual undulation,
which began in truih (by ignorance), or the subject-
ive side of nature, as the wave undulation by the
wind began at the water, is carrying through the
objective side (the six worlds) of nature, under the
law of Karma and the creative force of Tanha, and
ends, when ignorance is dispelled, in truth, because
what has a beginning has by a universally admitted
law also an end.

The Outline of Buddhism. 53

When we attain, therefore, the superior state of
development or enlightenment, the Samsara of Gati
becomes completely synonymous with the eternal
boundless power which is the basic of everything
existing ; or, to put it in the words of the western
philosophy, that is an amalgamation (?) of the
objective individual and the subjective truth; this
may be explained by analogy ; namely, truth like the
water, the individuals like the waves, the individuals
are to truth as the waves to the water. There is no
individual beside the truth, as there is no wave beside
the water, and vice versa.

My readers may profitably consult modern physi-
cal scientists in order to understand the relation
between Truth and the individuals.

Now, let us take the universe as a whole H, and
its materials as A, B, C, D, B, F, which make up the
universe, then adopting the method of algebra —
A + B + C + D + E + F^H. Because, although the
left hand members of this equation are always having
the change in themselves, the sum of all the members
or that quantity is always constant.

When coal, for instance, burns in oxygen gas,
what we have is merely a change of condition, and
the only result is a change from the energy of chem-
ical separation into that of absorbed heat, there is
not an energy destroyed.

Thus, if we consider the origin of energy which is
implied in each particle composing the universe, we
shall see that it is produced by the sun's rays, for
each visible energy originates in the sun's rays, and
if its condition is changed, large quantities of heat of
high temperature are produced. Scientists, moreover,
tell us that the sun not only is the ultimate material
source of all the energy which we possess, but regard
him as the source likewise of our delicate organism.

54 The Outline of Buddhism.

In a few words, — the world and all living beings
are changed conditions of heat, and there was only
heat before the begiuning and, therefore, the same
heat will remain after the end of the universe. From
this explanation we may conclude that all materials
which make up the universe are the changed forms
of the great heat, as the above equation shows that
each individual of A, B, C, D, E, F, is a part of the
changed form of H (the whole heat) itself.

Thus again we may conclude, from analogy, that
all things and beings are transformations of the
Truth, that is, the Devas, Mankind, Asuras, beings
in Hell, Pretas and Brutes are made to appear by the
truth, without which there is nothing whatever.

But in the midst of immortality man ignorantly
dreams of the birth and death of his individual self,
without knowing that he himself is the Buddha of
the permanency, without beginning or end, and with-
out knowing that our birth and death is only invented
nature and emptiness.

Now, the aim of Buddhism, therefore, is to put an
end to re-birth, to awaken all beings from ignorance,
and to restore them to their original state of immor-
tality or Nirvana. What is Nirvana ? It once was
etymologically the great problem among scientists.
For my part, although its meaning is extinction, it is
the extinction of desire, of suffering, of error, of
ignorance, of " the fire of lust, hatred, bewilderment."
Hence the state of Nirvana may be entered upon our
earth itself, when humanity collectively shall have
been perfected, and all physical possibilities realized;
therefore it is not identical with annihilation, as has
often been represented by Western minds.

CHAPTER XXVII.

CONFESSION.

" To cease from all sin (selfishness)
To get virtue; and
To cleanse one's own heart, —
This is the doctrine of Buddha."

As before mentioned, there are three trainings
in the practice of Buddhism, by which one may be-
come free from ignorance and attain to Buddhahood.

But this is very hard work for lay believers.
Therefore, now we will take the easy way which is
the common creed of all sects of Buddhism. The
principal object of Buddha's mission was to cleanse
the heart from the taint of sin. There are two
ways of cleaning from sin: contrition and con-
fession The former is commonly practiced by all
Buddhists, but the latter is only practiced by priests.
Contrition means sorrow for sin, a true grief of the
heart for having committed faults, and a sincere
repentance, with a firm purpose of sinning no more.
And we must know that we are really sinful, and
that sin comes not by Buddha or the gods, but
by our ignorance thereof, and that ignorance is the
root of all evil, whose fruit is sin ; because it makes
us imagine truth as untruth, and untruth as truth,
and because by ignorance we create various passions
— the fire of lust, hatred, bewilderment — and by it
we also commit various crimes.

Some object to contrition, on the alleged ground
that there is no necessity for repentance, since we are
not criminal as the murderer, the robber, and the
adulterer. Although a man does not offend the
criminal laws for this reason, it must not be imagined

56 The Outline of Buddhism.

that lie is also free from the religious, the moral sin.
We are not infrequently rebuked by our conscience
that our souls are not free from fault only, but
weighed down by the accumulated sins of many
years. Certainly, every one feels his conscience
troubled with sins of commission and omission of
some kind. Will a man discovering poison in his
body neglect the remedy, unless he be a fool .'' I
readily understand that man is careful of his body ;
few neglect to seek the remedy for his sickness.

But I can not well conceive why people should
neglect the sickness of soul, which necessarily must
be cured. It is our duty to cure the leprosy of the
body as well as absolutely to cleanse the defilements
of the soul. Thus if we understood the necessity of
contrition, next we must know, according to the doc-
trine of Buddha, that all that we are is the result of
what we thought. By oneself riches are gained ;
by oneself poverty comes ; by oneself evil is done ;
by oneself one is purified ; purity and impurity be-
long to oneself; no one can purify another, we our-
selves must make the effort.

Having purified our sins after contrition, hereafter
we must hold a firm resolve not only to avoid all
mortal sin and its near occasions, but also we must
make an effort to compensate for the evils of the past
with the addition of good deeds which will be done in
the future.

Confession means the telling of one's sins to a
competent and venerable bhikshu, for the purpose of
o'utaining forgiveness. But if there is not a reverend
bhikshu to whom an offender may confess his
offense, he should confess to Buddha's image or pic-
ture with a deep sense of shame and sorrow for hav-
ing offended.

We do not believe in the image or picture itself,
which is only a method of reaching the truth, as all

The Outline of Buddhism. hi

our words are symbols, and we communicate our
ideas througli symbols, but we believe in tbe mean-
ing conveyed by tlie symbol. Confession to Buddha's
image means, therefore, that we set our mind in har-
mony with Buddha, who is virtue, justice, beauty,
love, and otber ideas have a real and true existence
in reality, and which also consists in our mind obey-
ing Buddha. Buddhism rejects all vain 'repetitions
of Buddha's name as attempts to receive the mercy
of Buddha, and to change the will of Buddha, or to
pray for his pardon of our offenses. Because all
that we are is the result of what we thought. It
is founded on our thoughts, it is made up of our
thoughts, it is not made up of Buddha or gods. This
interpretation of the doctrine will be made clear if we
can read the Brahmagala-Sutra.

We will now give some extracts from the Sutra, to
show its character: " If a man speaks or acts with an
evil thought, pain follows him as the wheel follows
the foot of the ox that draws the cart. He who
speaks or acts with pure thought, joy follows him,
like his shadow, which does not leave him. Let no
man think lightly of evil, saying in his heart, ' It
will not come nigh unto me.' As by the falling of
water drops a water-jar is filled, so the fool becomes
full of evil, though he gather it little by little. Raise
thyself by thyself, examine thyself by thyself."
Thus we are taught that if there be one who offend,
the fault should be confessed by him who remembers
it and desires to be cleansed. For a fault, when con-
fessed, shall be light to him, unless he shall have
weighed himself down with accumulated sins of many
years.

68 The Outline of Buddhism.

CHAPTER XXVIII.

TRISARANA.

Trisaraua or profession of faith, in Triratna is con-
firmation by which we become strong and perfect
Buddhists and soldiers of the three jewels or th.e holy
trinity of the Buddha, the Dharma and the Sangha.
There are two kinds of Trisarana— internal and ex-
ternal. The internal profession of faith in Triratna
is the belief in Triratna, which exists in ourselves.
We are taught that all beings are made from the six
great elements, namely, earth, water, fire, air, ether,
knowledge. The first five compose the body and the
last one the mind. The combination of the six ele-
ments or a being has the three actions of body,
thought and speech.

Now, the six elements and the three actions are
not different from those of Buddha. Therefore there
is no being besides Buddha and vice versa. Thus
we must believe in Buddha, whose virtue is com-
pleted in ourselves, as we have the seeds of becoming
Buddhas. But we ignorant ones do not know it.
We will find, however, that only Buddha, by dis-
pelling our ignorance or fear, the tyrant of man, and
gaining wisdom, which makes us a master, and puri-
fying our minds from sin. This is faith in internal
Buddha.

The Dharma — though there are many Dharmas, a
hundred Dharmas enumerated in some Sastras, and
in others six hundred and sixty Dharmas, which were
taught by Buddha, the six great elements above
mentioned are original Dharmas. And again they
maybe gathered in the "only mind" of Buddha.
Moreover, we are taught Buddha's mind and ours
were originally equal without distinction, but we
make distinction of them through ignorance.

The Outline of Buddhism. 59

Therefore, by complete conquest and destruction
of ignorance; by searching after truth; the practice
of morality and the cultivation of virtue, there ap-
pears the idea of union with Buddha, and the union
begets many preeminent virtues, as Gautama has
accomplished the enlightened state.

The following is a summary of contents of the
principal virtues :

Three sciences — the pure precepts of morality,
meditation, wisdom.

The six perfect virtues — charity, morality, pa-
tience, perseverance, meditation, wisdom.

The seven requisites for the attainment of supreme
knowledge — recollection, investigation, energy, joy-
fulness, calmness, meditation, equanimity.

The four graces — the grace of king, that of Buddha,
Dharma and Sangha; that of parents, that of people.

The fourfold memory — the memory of the impur-
ity of the body, that of the evils of sensation, that of
the evanescence of thought, and that of the condition
of existence.

The four right endeavors — effort to retain meri-
torious conditions already existing; effort to produce
such, not yet attained ; effort to overcome sinful
states already existing ; effort to prevent new ones
from arising.

The four steps for the obtainment of transcenden-
tal talents — the will to acquire them, the necessary
exertion, the indispensable preparation of the heart,
and the diligent investigation of the truth.

The four unlimited thoughts — sincerely to wish
the good of all beings, to sympathize with the dis-
tressed, to rejoice at the prosperity of others, to love
the neighbor without the least partiality.

The four social virtues — almsgiving, loving speech,
beneficent conduct to others, and co-operation with
others. Besides these, there are the five powers, the

60 The Outline of Buddhism.

eightfold right path, the ten power and numerous
virtues. It is belief in Dharma that all these virtues
are completed in ourselves.

Sangha — The Sangha means friendship or har-
mony.

Then it is .clear to say that Sangha is the state of
removal of every bad quality, and the substitution of
every good as above mentioned ; to live in harmony
with brethren.

This is profession of faith in Sangha to believe
that we are brethren of all people.

In short, we must believe that we ourselves are
the holy trinity, which is called original, because it
forms our human being, although ignorance has
darkened our understanding, weakened our will, and
left in us a strong inclination to evil, and ignorance
can only be extinguished by trusting in truth, love
for truth, and by the practice of morality.

Truth is Buddha, the practice of morality is
Dharma, and the love in the truth is Sangha.

Although we have the seeds of the Buddha, we
ignorant people do not know how to make them
grow and blossom into such beautiful flowers as Gau-
tama did. So Buddha teaches them to follow the
external Buddha, Dharma and Sangha in order to
understand their original states.

The external profession of faith in Triratna is the
belief in Buddha, Buddha's doctrine, and Buddha's
disciples. The three jewels or the holy trinity of
the Buddha, the Dharma and the Sangha are guides
that a Buddhist is to follow.

They are generally called the Tisarana.

" I follow Buddha as my guide. He, the Exalted
One, is the holy supreme Buddha, the knowing, the
instructed, the blessed, who knows the worlds, the
Perfect One, who yoketh men like an ox, the teacher
of gods and men, the exalted Buddha."

The Outline of Buddhism. 61

This is our teaclier of faith, who appeared in the
world.

" I follow the doctrine as my guide; well preached
is the doctrine of the Exalted One. It has become
apparent ; it is above time and space ; it says, ' Come
and see;' it leads to welfare; it is recognized by the
wise in their own hearts."

This is our doctrine to follow, taught by Buddha :

"I follow the Sangha as my guide; the commun-
ity of Buddha's disciples instructs us how to lead a
life of righteousness ; the community of Buddha's
disciples teaches us how to exercise honesty and jus-
tice; the community of Buddha's disciples shows us
how to practice the truth. They form a brother-
hood of kindness and charity. Their saints are
worthy of reverence. The community of Buddha's
disciples is founded as a holy alliance, in which men
bind themselves together to teach the behests of rec-
titude and to do good."

This is Sangha to follow as our guide.

Beside, there is another one called the present
Triratna which means the Triratna that exist in the
present age. Buddha is represented by the image
and the picture of Buddha, the Dharma is inscribed
in the Tripitakas or three baskets of the sacred
canons of Buddha, and the monks make up the
Sangha

But to believe in Buddha's image does not mean
idol-worship, like the pagan who considers the
image itself as divinity, but the Buddhist reverences
Buddha's statue, only as a memento of Buddha who
conveyed to us instruction, wisdom, and salvation,
as people offer honors to the picture or statue of
their merciful king or patriot, and those who are
considered in any way great.

The sacred books are not the truth, they are the
symbols that represent the truth, or are thought to

62 The Outline of Buddhism.

represent truth, and to attribute divine honor to the
symbols is paganism, or idolatry. We worship only
the truth, and the moral law of nature which is in-
scribed in sacred books, but the symbols are expressed
with the paper and ink.

And we Buddhists must be thankful for the kind-
ness of the patriarchs as teachers and expounders of
the doctrines revealed by Buddha. There are, how-
ever, ignorant monks who are intellectually and
morally inferior to lay believers.

We do not want to honor these ignorant and im-
moral monks. We are taught by Buddha that only
those were to receive honor " who are distinguished
by their wisdom, and have conquered every tempter,
and are free from every evil, and live so pure and
noble a life that it beggars description. Such are
void of confusion, and filled with joy, and are
deeply concerned in the security and encouragement
of their fellows."

Thus we can perceive the internal holy trinity by
the power of the external Triratna, by the practice of
morality. For the moment, there is no Buddha's
mind besides ours, and there is no mind of ours
besides Buddha's. In a word, the heart of those who
obtain the perfect morality becomes one with
Buddha's. Now the original holy Triratna may be
called the Rig (reason completed), the power of the
external Triratna may be called Kaji (adding-hold-
ing), and the practice of the morality to become one
with Buddha may be called Ken-tok (apparent-
obtaining).

CHAPTER XXIX.

OBSERVANCE OF THE TEN PRECEPTS.

Misunderstanding of the doctrine of Buddha, some
Buddhists of the present age teach the ethics of

The Outline of Buddhism. 63

asceticism. They regard the pursuit of happiness as
immoral. It is remarkable that Buddha never
taught the ethics of asceticism. He said : "Neither
abstinence from fish or flesh, nor going naked, nor
shaving the head, nor wearing matted hair, nor
dressing in a rough garment, will cleanse a man
who is not free from delusions. Self-mortification
by heat or cold, and many such penances performed
for the sake of immortality, do not cleanse the man
who is not free from delusions. Strengthen thy
body by drink and food, and thus enable thy mind
to seek composure."

Thus Buddha himself ate and drank to refresh his
body and thus to aid his mind to become clear.

Buddhism does not, however, accept the principles
that regard happiness as the criterion of ethics, and
believes that pleasures are the ultimate aim of life.
We are taught : " He who lives for pleasure only,
his senses uncontrolled, immoderate in his food, idle
and weak, him Maya, the tempter, will certainly
overthrow, as the wind throws down a weak tree."
And in another place we are taught : " Let no man
take into consideration whether a thing is pleasant
or unpleasant. Pleasures destroy the foolish; the
foolish man, by his thirst for pleasure destroys him-
self as if he were his own enemy." Buddha bid us
walk the middle path, which keeps aloof from both
extremes — the hedonism and asceticism.

According to Buddhism, man must make an effort
of his own, as we have often mentioned ; pain is the
outcome of evil, happiness is the outcome of good.
Which acts are good and which are bad ? Buddha
said: "All acts of living beings become bad by ten
things, and by avoiding the ten things they become
good. There are three sins of the body, four sins of
the tongue, and three sins of the mind.

64 The Outline of Buddhism.

The three sins of the body are murder, theft and
adultery. The four sins of the tongue are lying,
slander, abuse and idle talk. The three sins of the
mind are covetousness, hatred and error. They may
be included in the following formula:

( Not to kill.
Deed < Not to steal.

( Not to commit adultery.

r Not to lie.
„, , I Not to invent evil reports,
^"'^d \ Not to carp.

[ Not to be profane.

( Not to covet.
Thought -j To cleanse one's heart of malice.

( To free one's mind of ignorance.

In every land and age man has had several doc-
trines of morals according to the degree of his civi-
lization.

But, though man has many moral doctrines or
precepts, I believe that the ten precepts taught by
our Lord, Buddha, as a doctrine for humanity, are
perfect, and that this doctrine has the greatest and
deepest meanings, for it teaches self-control as the
main duty toward oneself and justice as the main
duty toward others.

Buddha said: "He who looks for pleasure for
himself only, and who is selfish, is not a virtuous
man," and it is said in Sutra that if anyone breaks
the ten precepts, which nobody denies as the truth,
he is not far from the fowl and the beast, for, though
he has a body like a man, his mind is not far from
the beast.

I will give briefly the explanation of the ten pre-
cepts.

1. " Not to kill," but have regard for life. The
term kill commonly means the taking of life, but the
commandment implies not only to murder man-
kind, and not to kill living beings, but it also com-
mands to take care for life, and to have compassion
on all lower animals.

The Outline of Buddhism. 65

Buddha said: "Know, now, O, disciples, that all
the world is ours, and all mankind are our children,
and all men are our fathers, and all women are our
mothers." This means that we must have kindness
for all people without any difference, as parents love
their children, and as a child loves his parents.

Let us think of the action of taking life. We are
concerned especially with the lives of the lower ani-
mals, because it seems needless to think about the
action of murder, since it is acknowledged as a great
crime, and because it is not yet generally taught
that to take the life of lower animals is cruel, im-
moral and unnatural.

Whenever we reflect on all living beings, does it
not occur to the mind that animals seek to escape
from death at all times ? Nothing is so painful and
sorrowful in the world as death. If animals are to
care for their lives, then is it not clear that, though
once there were, unfortunately, many people who
killed animals mercilessly, to kill is against the na-
ture of mankind, morality and natural law ?

To act with kindness towards beings inferior to
men is the duty of man, or the nature of humanity
at least. According to Kant, the duties incumbent
on man are classified fourfold :

(1). Duties in reference to himself as an individual.

(2). Duties in reference to his fellow men as living
in society.

(3). Duties in reference to beings inferior to man.

(4). Duties in reference to superhuman beings.
Some objections as to our duties toward beings in-
ferior to man are raised by Christians on the ground
that inferior animals are, like the inanimate part of
creation, to be regarded as subject to our will and
subservient to our use. Although it is so, by con-
sidering their love for their offsprings and the young
for its parents, the love of male and female, and the

66 The Outline of Buddhism.

mutual affinities of members of the same group ; also
their attachment for their leader, and the general
condition of the life of animals compared with man's,
who will say that the inferior living beings are like
the inanimate things ? To kill the inferior animals,
or even to inflict unnecessary pain upon any living
creature, is it not cruel ?

Whereupon, Buddha taught not to kill, but have
regard for life. He who keeps perfectly this precept
can always be happy in his mind, his body safe,
and a help to others to attain peace in their mind.

We have discussed at some length this precept be-
cause it has been considered strange to our Christian
friends that Buddhists have regarded inferior animals
superior to inanimate things. The other precepts
will be mentioned briefly. It is not necessary to
fully explain them, since they are observed as com-
mon precepts by Christians.

2. "Not to steal or rob," but help every one to
obtain the fruit of his labor. By the precept we are
forbidden to take unjustly or keep what belongs to
another, and are commanded to give to all men what
belongs to them and to respect their property and to
be careful not to damage the things which we bor-
rowed, and return them without fail. He who keeps
perfectly this precept will not lose his property by
disaster.

3. "Not to commit adultery," but lead a life of
chastity. By this precept we are forbidden to commit
unchaste freedom with another's wife or husband;
also all immodesty even with one's own wife or hus-
band at forbidden times, forbidden places, and com-
manded to be pure in thought and modest in all our
words and actions. He who keeps perfectly this
precept can enjoy domestic happiness with his wife
and children.

The Outline of Buddhism. 67

4. " Not to lie," but to be truthful ; and to speak
tHe trutli with discretion, wisely and lovingly. By
this precept we are forbidden not only the making of
false statements in words, but also in actions. It is
not only " saying that which is not," but also " pre-
tending that which is not," as, for instance, " claim-
ing to be a learned man when one is not so." Every-
thing, therefore, that makes against the truth,
whether in deed or word, falls under this prohibition.
He who keeps perfectly this precept will not be
deceived by others, and will gain the confidence of
the world and the reverence of Pleaven.

To the above four precepts is added oue other, to
form the five observances or precepts which are im-
posed on the Buddhist laity in general, namely,—

5. "To abstain from using intoxicating liquors,
and drugs that tend to procrastination." We read
in the Sutra as follows :

" Let the householder who approves of this Dharma
not give himself to intoxicating drinks ; let him not
cause others to drink, nor approve of those who drink,
knowing it is madness. For through intoxication
the stupid commit sins ; let him avoid this path of
sin, this madness, this folly, delightful only to the
inebriate."

The ten precepts embrace the first four above
enumerated, with six additional:

5. " Not to fabricate or circulate evil reports; not
to carp, but look for the good that may be in a
fellow-man, and to defend him against his detractors
or calumniators."

He who follows this commandment will gain the
respect of angels and men, and preserve the bonds of
friendship unbroken. And he will merit to be born
hereafter into a righteous sphere and possess a voice
co^fd at; t-Tiat of Buddha himself.

68 The Outline of Buddhism.

6. " Not to be profane," but to speak with, decency
and dignity. By this precept we are forbidden from
carping and villifying otbers, also of the lowest crea-
tures, such as ants, sparrows, serpents, etc. ; from
speaking evil words or villifying them, and are ex-
horted to speak of their industrious habits, etc.

If you carp of human beings, especially of your
parents, yoyx would be condemned to Avitch (Hell
without interruption) . By the merit of keeping this
precept, there will never be fear of strife, nor violent
conduct in any place.

7. " Not to tattle," but to speak to the purpose, or
keep silence. By this precept we are commanded to
use always harmonious words and keep peace with
each other, and be careful not to use words that may
destroy the peace existing between husband and wife,
parents and children, master and servants, and
friends, and trouble be at an end.

8. " Not to covet nor envy," but to rejoice at the
prosperity of others. Covetousness may be defined
as the desire of unlawful possessions. Its cure is to
be found in the absolute indifference to all posses-
sions.

By this precept we are forbidden to grudgingly
hold our own, or to covet anything which belongs to
others, but to give of our possessions to the poor
according to our power. Treasure is public property
of the world and is an implement by which every one
in the world may share equally, exchanging all
necessities with one another. Therefore if you gain
treasure, divide it into four, and contribute one part
of it to the public, the second part to Triratna —
Buddha, Dharma, Sangha, — with the third part sus-
tain yourself, and the rest you will deposit for your
children. So, according to circumstances, you will
give or loan your treasures to the poor, but never be
miserly nor demand unreasonable iDrofit- nut nf it

The Outline of Buddhism. 69

He who keeps perfectly this precept, happiness being
fulfilled, will never suffer from poverty.

9. " To cleanse one's heart of malice ; casting out
all anger, spite, and ill-will, to treat all living beings
with kindness and benevolence.''

He who keeps perfectly this precept will love all
with the warmest heart. There will then be no
enmity nor disquiet in his mind at any time or place.

10. " To be diligent in learning, and to free the
mind from ignorance." By this precept we are
exhorted to appreciate all instructions of sages and
wise men, keep in our mind that a good cause will
bring good results, and a bad cause bad results, just
as water is wet and fire is hot, which no one can
interchange, and to be not selfish, but conceive the
truth of self-denial. In a word, to stand on the same
point of view with all Buddhas, and strive to propa-
gate the truth. If a man has learned to control all
his thought he is master of himself Being master
of himself, he is, then, master of the universe, or
Buddha.

List of Some Books on Buddhism

The Gospel of Buddha.

According to old records.
By Paul Carus. Pp. xiv— 275. Cloth, fl.OO; paper, 35 cents.
Open Court Publishing Co , Chicago, 111. 1894.

Buddhism and Its Christian Critics.

By Paul Carus. Pp. 316. Cloth, $1.25.

Contents: The Origin of Buddhism — The Philosophy of Budd-
hism — The Psychological Problem — The Basic Concepts of Budd-
hism — Buddhism and Christianity — Christian Critics of Buddhism.
Open Court Publishing Co., Chicago, 111. 1897.

Buddhist Catechism.

By H. S. Olcott, President of the Theosophical Society.
English edition, paper, 35 cents; American edition, parchment,
50 cents.

Occult Publishing Co., 73 Tremont Street, Boston, Mass.

A Buddhist Catechism.

By CoL. H. S. OlCOTT. With introduction and notes by Pro-
fessessor Ellott Coues.

Being Vol. 3 of Biogen Series. Parchment, 60 cts. Pp. viii — 84.
Occult Publishing Co., 73 Tremont Street, Boston, Mass.

1/

A Buddhist Catechism.

By SUBHADRA Bhikshu. Pp. iv— 107. Cloth, $1.00.
J G. P. Putiiam's Sons, 27 West Twenty-third Street,

New York, N. Y.

Buddhism, being a sketch of the Life and Teachings of
Gautama, The Buddha.

By T. W. Rhys Davids, Ph.D., L.L.D. Pp. viii— 252. Cloth,
about $1.00. Sixteenth Thousand.

B. & J, B. Young & Co., New York. 1894.

Also Society for Promoting Christian Knowledge, 43 Queen

Victoria Street, London.

t

Buddhism, Its History and Literature.

By T. W. Rhys Davids, Ph.D., L.L.D. Pp. x— 230. Cloth,
$1.50. Being the First Series of American Lectures on the History
of Religions.

G. P. Putnam's Sons, 27 West Twenty-third Street,
New York, N. Y. 1896.

Hibbert Lectures for 1881.

^■^L.?" y- ^^^^ Davids, Ph.D., Iv.L.D. On the Origin and
Cjrowth of Religion as illustrated by some points in the History of
Indian Buddhism.

Williams and Norgate, 14 Henrietta Street, Covent Garden,
London.

Buddhist Birth Stories or Jataica Tales. Vol. 1.
Translated by T. W. Rhys Davids, Ph. D. L.L.D. Pp. ciii-347.
Trubuer & Co., Ludgate Hill, London.

Lectures on the Science of Religion, with a Paper on
Buddhist Nihilism and a Translation of the Dhamma-
pada or Path of Virtue.

By Max Muher. Pp. iv— 300. Cloth, |3.00.

Charles Scribher & Co., New York. 1872.

The Life of Buddha and the Early History of His Order.

Translated by W. W. Rockhii,!,, Second Secretary of U. S.
Legation in China.

Derived from Tibetan works, Pp. xii— 273. Cloth, about $3.00.
Kegan Paul, French, Trubuer & Co., Paternoster House, London.

The Popular Life of Buddha.

By Arthur Lir-WE. Pp. xii— 340.

Kegan Paul, French & Co., No. 1 Paternoster Square, London.
1883.

The Influence of Buddhism on Christianity.

By Arthur Lh-WE. Pp. viii— 184.
Swan, Sonnenschein & Co., London. Charles Scribner's Sons,
New York. 1893.

Buddhism in Christendom, or Jesus the Essence.

By Arthur LilliE.

Kegan Paul, French & Co., No. 1 Paternoster Square, London.

Buddhism in Translations.

By Henry Ci,arke Warren. Pp. xx— 520. Cloth, $1.20.
Published by Harvard University, Cambridge, Mass. 1896.

Oriental Religions and their Relation to Universal
Religion. (Article Buddhism.)

By Samuel Johnson. Pp. vi— 802.

James R. Osgood & Company, Boston, Mass. 1872.

The Doctrine of A Future Life, A Critical History of
(Chapter 6.)

By William Rounseville Alger. Pp. vi— 914.

W. J. Widdleton, New York. 1866.
Later editions have been published.

The Genius of Solitude. (Article Buddha.)

By WHWAM R. AlGBR. Pp. xii — 412.

Roberts Brotliers, Boston, Mass. 1866.
A new edition of this book either has been or is about to be pub-
lished under a different title.

The Light of Asia.

By Sir Edwin Arnold.

To be obtained at any bookstore.

lAdia Revisited. Chapters xiv and xvi.

By Sm Edwin Arnold, M.A , C. S. I.. Pp. 324.
Roberts Brothers, Boston, Mass. 1886.

The Land of The White Elephant.

By Frank Vincbnt, Jr. Pp. xvi — 316.

Harper Brothers, New York. 1874.

The Anatomy of Negation. Chapter 1. The Revolt of the
Orient.

By Edgar Saltus.

Belfor.l, Clarke & Co., Chicago and New York. 1889.

See also

Severnl of the Sacred Boolcs of the East.
Encyclopaedia Brittannica. i Articles

American Encyclopaedia. I Buddha and

And Dictionary of Religious Knowledge. J Buddhism.

Record of Buddhistic Kingdom.

Being an account by the Chinese monk Fa-Hien of his travels
in India and Ceylon (A. D. 399—414).

Translated and annotated, with a Corean recension of the Chinese
Text, by James Lp^GGB, D.D. Crown 4 to boards, $2.60.

A Record of the Buddhist Religion, as practiced in India and
the Malay Archipelago (A. D. 671—695).
By I. TsiNG. Translated by J. Takakusu, B. A., Ph. D. $4.50.

A Short History of the Twelve Japanese Buddhist Sects.

By BUNYiu Nanjio, M. A. OxoN.

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